« | Jeremiah 40 | » |
1 The message from the Lord came to Jeremiah after he was set free at the city of Ramah. Nebuzaradan, the commander of the king of Babylon's special guards, found Jeremiah in Ramah. Jeremiah was bound with chains. He was with all the captives from Jerusalem and Judah. They were being taken away in captivity to Babylon.
2 When commander Nebuzaradan found Jeremiah, he spoke to him. He said, "Jeremiah, the Lord, your God, announced that this disaster would come to this place.
3 And now the Lord has done everything just as he said he would do. This disaster happened because you people of Judah sinned against the Lord. You didn't obey the Lord.
4 But now, Jeremiah, I will set you free. I am taking the chains off your wrists. If you want to, come with me to Babylon, and I will take good care of you. But if you don't want to come with me, then don't come. Look, the whole country is open to you. Go anywhere you want.
5 Or go back to Gedaliah son of Ahikam, the son of Shaphan. The king of Babylon has chosen Gedaliah to be governor over the towns of Judah. Go and live with Gedaliah among the people. Or you can go anywhere you want." Then Nebuzaradan gave Jeremiah some food and a present and let him go.
6 So Jeremiah went to Gedaliah son of Ahikam at Mizpah. He stayed with Gedaliah among those who were left behind in the land of Judah.
7 There were some soldiers from the army of Judah, officers and their men, still out in the open country when Jerusalem was destroyed. They heard that the king of Babylon had put Gedaliah son of Ahikam in charge of those who were left in the land. Those who were left were men, women, and children who were very poor. They were not carried off to Babylon as captives.
8 So the soldiers came to Gedaliah at Mizpah. They were Ishmael son of Nethaniah, Johanan and his brother Jonathan, sons of Kareah, Seraiah son of Tanhumeth, sons of Ephai from Netophah, and Jaazaniah son of the Maacathite, and the men who were with them.
9 Gedaliah son of Ahikam, son of Shaphan, made an oath to make the soldiers and their men feel more secure. This is what he said: "You soldiers, don't be afraid to serve the Babylonian people. Settle down in the land and serve the king of Babylon. If you do this, things will go well for you.
10 I myself will live in Mizpah. I will speak for you before the Chaldeans who come here. You leave that work to me. You should harvest the wine, the summer fruit, and the oil. Put what you harvest in your storage jars. Live in the towns that you control."
11 All the people of Judah who were in the countries of Moab, Ammon, Edom, and all the other countries heard that the king of Babylon had left some people of Judah in the land. And they heard that the king of Babylon had chosen Gedaliah son of Ahikam, son of Shaphan, to be governor over them.
12 When the people of Judah heard this news, they came back to the land of Judah. They came back to Gedaliah at Mizpah from all the countries where they had been scattered. So they came back and gathered a large harvest of wine and summer fruit.
13 Johanan son of Kareah and all the officers of the army of Judah who were still in the open country came to Gedaliah. Gedaliah was at the town of Mizpah.
14 Johanan and the officers with him said to Gedaliah, "Do you know that Baalis, the king of the Ammonites, wants to kill you? He has sent Ishmael son of Nethaniah to kill you." But Gedaliah son of Ahikam didn't believe them.
15 Then Johanan son of Kareah spoke to Gedaliah in private at Mizpah. Johanan said to Gedaliah, "Let me go and kill Ishmael son of Nethaniah. No one will know anything about it. We should not let Ishmael kill you. That would cause all the people of Judah who are gathered around you to be scattered to different countries again. And that would mean that the few survivors of Judah would be lost."
16 But Gedaliah son of Ahikam said to Johanan son of Kareah, "Don't kill Ishmael. The things you are saying about Ishmael are not true."
The Easy-To-Read Version (ERV)
The Easy-To-Read Version (ERV) is a Bible translation specifically designed to be accessible and comprehensible for people with limited reading skills or those for whom English is a second language. Originally published in 1987 by the World Bible Translation Center, the ERV was initially developed to serve the deaf community, using a simplified vocabulary and straightforward sentence structures. The goal of the ERV is to make the scriptures understandable to a wide range of readers, ensuring that everyone can grasp the essential messages of the Bible without being hindered by complex language or archaic terms.
One of the defining characteristics of the ERV is its commitment to clarity and simplicity. The translators employed a thought-for-thought translation philosophy, focusing on conveying the meaning of the original texts in plain, everyday English. This approach ensures that readers can easily comprehend the Bible’s teachings and narratives, making it a valuable resource for children, new Christians, and those with limited literacy skills. The ERV avoids technical theological terms and instead uses language that is commonly spoken, making it accessible for personal study and public reading alike.
The ERV also pays careful attention to the cultural and contextual nuances of the original manuscripts. The translators sought to present the Bible’s messages in a way that is relevant and meaningful to contemporary readers while maintaining faithfulness to the original texts. This cultural sensitivity helps bridge the gap between ancient scriptures and modern readers, allowing them to connect more deeply with the biblical stories and teachings. Additionally, the ERV includes helpful footnotes and cross-references that provide further explanation and context, enhancing the reader’s understanding of the text.
Despite its strengths, the ERV has faced some criticism from those who prefer more traditional or literal translations. Critics argue that the simplified language and thought-for-thought approach can sometimes result in a loss of depth and richness found in the original texts. Some theologians believe that the ERV’s emphasis on accessibility may lead to oversimplification of complex theological concepts. Nonetheless, the Easy-To-Read Version remains a highly valuable translation for its target audience, offering a clear and approachable rendition of the Bible that helps people of all backgrounds engage with and understand the scriptures.